Ruling concerning listening to the Qur’an

The scholars differed concerning the ruling on listening attentively to recitation of the Qur’an outside of prayer. There are two opinions;

1. The first view is that it is obligatory. This is the view of the Hanafis. They quoted as evidence the verse in which Allaah (Ta’ala) says in Surat al-A’raaf (7:204):

وَإِذَا قُرِئَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ لَعَلَّكُمْ تُرْحَمُونَ

“So, when the Qur’an is recited, listen to it and be silent that you may receive mercy.”

It says in al-Mawsoo’ah al-Fiqiyyah (4/86): “Listening to the recitation of the Qur’an when it is recited outside of prayer is obligatory if there is no legitimate Shar’i excuse for not listening.”

2. The second view is that it is Mustahabb and recommended. They interpreted the verse in Surat al-A’raaf as referring to recitation in prayer only. Outside of prayer it is recommended and Mustahabb. This is the view of the majority of scholars.

Favoring the view that it is Mustahabb does not mean that one may be careless and deliberately leave off listening attentively to the Words of Allaah when they are recited. Keenness to listen attentively should be the basic principle that is established in the life of the Muslim.

An-Nawawi (Rahimahullaah) said in the book “At-Tibyaan fee Adaab Hamalat al-Qur’an”: “Respecting the Qur’an is one of the matters that should be emphasized and taken care of. Especially in the gatherings where the Qur’an is recited, some people show negligence and heedlessness. Of the manners is not laughing, chatting or talking during the recitation, except in cases of necessity; obeying the Words of Allaah, ‘So when the Qur’an is recited, listen to it and be silent that you may receive mercy’, and following the example that was narrated from Ibn Abi Dawoud from Ibn’Umar (Radia-Allaahu ‘anhu) that when the Qur’an was recited he would not talk until the recitation ended.” [End quote].    

Question: Shaikh Ibn Uthaimeen (Rahimahullaah) was asked: “Some people listen to the Qur’an before going to sleep, or when they are busy with their study or occupied with some work. Is this one of the manners and what is the ruling concerning this?”

He (Rahimahullaah) answered: “This is not one of the etiquettes. It is not good manners when the Book of Allaah is recited even if it is on a tape and you are heedless of it. This is because Allaah (Ta’ala) says in Surat al-A’raaf (7:204):

 وَإِذَا قُرِئَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ لَعَلَّكُمْ تُرْحَمُونَ

“So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy.”

Therefore, if you are free (from occupation) for listening, then listen to it and if you are busy then do not turn it on.

Some people say to me that they cannot sleep except when they listen to the Qur’an. This is permissible. It is permissible to listen to the Qur’an while going to sleep as long as they listen to it attentively. Whoever seeks the help in something that is allowable by listening to the Word of Allaah, this is permissible.” [End quote- Liqaa al-Baab al-Maftooh 146/14]

Question: Shaikh al-Fawzan (Hafidhahullaah) was asked: “Sometimes I spend a lot of time in the kitchen, to prepare food for my husband, and I want to make good use of my time, so I listen to the Qur’an either in the radio or on tapes. Is this action of mine correct or should I not do that, because Allaah (Ta’ala) says (interpretation of the meaning) in Al-Araaf (7:204):

“So, when the Qur’an is recited, listen to it, and be silent that you may receive mercy.”

He (Hafidhahullaah) answered: “There is nothing wrong with listening to the Qur’an on the radio or on tapes when one is working, and that does not go against the word in Surat al-A’raaf (7/204), because listening attentively is required as much as one is able to do. And the one who puts on the tape should listen attentively to the Qur’an as much as he can.” [End quote-Al-Muntaqa fee Fatawa al-Fawzan (3/ question no-437)]

Question: Shaikh al-Albaani (Rahimahullaah) was asked: “If one puts on a tape of Qur’an and some of the attendees are not listening to it because they are busy in talking; what is the ruling on not listening to the Qur’an in such case? Is the person who has put the tape on a sinner or the attendees (for not listening)?”

He (Rahimahullaah) said: “The answer to this question depends on the type of the gathering in which the Qur’an is recited from the tape. If the assembly is a study circle, or an assembly of Dhikr and recitation of Qur’an; then it is obligatory in such assemblies to listen attentively to the Qur’an. And whoever does not do that is considered sinful due to his opposition to Allaah’s statement in Surat al-A’raaf (7/204) (interpretation of the meaning):

‘So, when the Qur’an is recited, listen to it and be silent that you may receive mercy.’

Whereas if the gathering was not a study circle and it was a normal gathering such as a person working in his house, or studying or reading a book, then in this case it is not permissible for him to open the tape recorder and raise the sound of the recitation such as to reach others who are in the house or in the assembly. These people are not responsible (obliged) to listen to the recitation, because they did not sit for that purpose and the one who put on the Qur’an and made it loud is the one responsible; he has put people into hardship by making them listen to the Qur’an while they are not ready for that.

As a similar example is that one of us could be passing by a shopkeeper, while on his way, who has put on the Qur’an on a high volume making everyone hear the recitation of the Qur’an, and wherever you go you can hear the Qur’an. They are doing that to attract attention to them or to gain worldly gain. Are these people on the road responsible and obliged to listen to the Qur’an which is recited in the wrong place?

The answer is no, rather, the one who has put on the Qur’an is responsible. They have purchased with the Qur’an (the verses, revelation, etc.) of Allaah a little gain (small price) in a different way other than those of Jews and Christians about whom Allaah (Ta’ala) mentioned in the Quran (3:187):

وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ  

“…and traded it for a fleeting gain. What a miserable profit!”

[End quote]”

Al-Bahooti (Rahimahullaah) said in Kashshaaf al-Qinaa’ (1/433): “On the authority of Ibn ‘Aqeel (Rahimahullaah) who said that it is prohibited to recite the Qur’an in the market places and its people are calling for their goods and sales. It is also quoted that Ahmad ibn Hanbal (Rahimahullaah) said, ‘Many actions and statements of the public are considered acts of obedience to them but are considered as sinful with the Ulama, such as reciting the Qur’an in the market places, while the sellers are calling the people to buy and the people are unable to listen to the Qur’an and this is considered a disrespect for the Qur’an.’” [End quote]

The ruling of listening to the Qur’an while the person is in a state of minor impurity (i.e. without having Wudu’):

Shaikh bin Baaz (Rahimahullaah) said: “It is permissible for the person to listen to the Qur’an without Wudu’. What is forbidden is to touch the Mus-haf (Arabic Qur’an) without Wudu’, but reciting the Qur’an from one’s memory or listening to it is permissible, even if the person doesn’t have Wudu’. However, the Junub or person in a state of post-sexual ritual impurity, is not allowed to recite the Qur’an, until he takes the ritual bath, and even reciting it from memory is not allowed. He is allowed to listen to the Qur’an while he is Junub to benefit from the listening. However, the person who is not in a state of major impurity is allowed to listen and recite the Qur’an but he should not touch the Mus-haf (Arabic Qur’an) except when he is ritually pure from both types of Hadath (minor and major impurity states).” [Fatawa Noor alad-Darb]

Question: Is it permissible for the Junub to listen to the Qur’an?

Al-Ifta committee said: “Yes, it is permissible for the Junub and the menstruating women and also the women in post-natal bleeding to listen to the Qur’an and to the prescribed remembrances (adhkaar).

It is only forbidden for the Junub to recite the Qur’an, even to recite it without Mus-haf, (i.e. from memory) until he takes a ritual bath. As for the menstruating women and the women during post natal bleeding, the correct point of view is that it is permissible for them to recite the Qur’an because their period is prolonged. They may read from memory and review their memorization (from the Mus-haf) by using gloves or touching the Book with a cloth barrier. But the Junub is not allowed to do this until he takes a ritual bath. This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam) used not to recite the Qur’an when he was in Janabah state. ‘Ali (Radia-Allaahu ‘anhu) narrated, ‘Nothing prevented the Prophet (Salla-Allaahu ‘alayhi wa sallam) from the Qur’an except the Janabah.’ [Ahmed- declared weak by al-Albani – ‘Irwaa ul Ghaleel #485]

And he (Salla-Allaahu ‘alayhi wa sallam) said: ‘As for the Junub, not even one verse.’ i.e. he had not recited even one verse.” [alifta.net]

Sources:

  Fataawa Noor alad-Darb [binbaz.org.sa]

  Liqaa’ al-Baab al-Maftooh

  IslamQA

  Tafseer al-Qur’an by Shaikh al-Albaani

  Alifta.net

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